2 Coríntios 13

John MacArthur · Citado em PreceptAustin

2 Coríntios 13

MacArthur - The wonderful promise that attends obedience to these exhortations is divine blessing by the presence of the God of love and peace. He is called the God of love only here in Scripture but is several times referred to as the “God of peace” (Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). As such, He is the source of both for His obedient children. When the church pursues spiritual wholeness, it will experience the powerful and enriching presence of God. On the other hand, churches that lack joy, submission, truth, and unity will find themselves lacking God’s blessing. (cf Rev 2:5, Rev 2:16, Rev 3:3).....It is not, of course, only perfect churches that enjoy the blessings of God’s presence. There are no perfect churches, because all are made up of imperfect sinners. But those who diligently pursue completeness will enjoy the rich reward of God’s presence in love and peace. (2 Corinthians) This is the only use of the phrase God of love in the Bible. Live in peace (1514) eireneuo from eirene = peace) means to bring peace, to be at peace, to live in harmony or accord. Eirēneuō can signify in non-biblical Greek “to bring to peace” (transitive use [i.e., needing a direct object]) or “to live peaceably” (intransitive use). The Septuagint version demonstrates both meanings. The Septuagint translators also used the term intransitively of internal peace in translating the Hebrew word shālâh “be at ease” (Job 3:26). The papyri used the term intransitively to mean “to be at peace” as in an inscription found at Halicarnassus describing the peaceful age of Augustus: “Earth and sea are at peace.” Used 4x in NT - Mk. 9:50 = "be at peace with one another.”; Ro 12:18 = "be at peace with all men"; 2Co. 13:11; 1Th. 5:13 = "Live in peace with one another." Much more common in the Septuagint - 1 Ki. 22:44; 2 Chr. 14:5; 2 Chr. 14:6; 2 Chr. 20:30; Job 3:26; Job 5:23; Job 5:24; Job 15:21; Job 16:12; Da 4:4 Complete Biblical Library - New Testament Usage - The noun “peace” (eirēnē) in the New Testament can refer to external security (Luke 14:32; Acts 24:2), harmony among men (Acts 7:26), and especially to salvation (Luke 1:79). God’s peace is equal to God’s salvation. Eirēneuō is used four times in the New Testament, all intransitively. Paul used the term three of the four times in sections containing admonitions on Christian living, and evidently he echoed the words of Jesus in Mark 9:50. In Paul’s three admonitions (Romans 12:18; 2 Corinthians 13:11; 1 Thessalonians 5:13) Christians must live in peace with themselves and with all men. Because the salvation of God gives peace, Christians must demonstrate their new status by living harmoniously. Be made complete (2675) (katartizo from katá = with + artízō = to adjust, fit, finish, in turn from ártios = fit, complete) means to fit or join together and so to mend or repair. Katartízō conveys the fundamental idea of putting something into its appropriate condition so it will function well. It conveys the idea of making whole by fitting together, to order and arrange properly. When applied to that which is weak and defective, it denotes setting right what has gone wrong, to restore to a former condition, whether mending broken nets or setting broken bones. 13v in the NT - Mt. 4:21; Mt. 21:16; Mk. 1:19; Lk. 6:40; Ro 9:22; 1 Co. 1:10; 2 Co. 13:11; Gal. 6:1; 1Th 3:10; Heb. 10:5; Heb. 11:3; Heb. 13:21; 1Pe 5:10 Minded (5426) phroneo from phren = literally the diaphragm and thus that which curbs or restrains. Figuratively, phren is the supposed seat of all mental and emotional activity) refers to the basic orientation, bent, and thought patterns of the mind, rather than to the mind or intellect itself (that is the Greek word nous). Phroneo includes a person’s affections and will as well as his reasoning. In other words phroneo refers not simply to intellectual activity but also to direction and purpose of heart. Live in peace (1514)(eireneuo from eirene = peace) means to means "to cause others to live in peace, reconcile" or "to be at peace" (BDAG) It calls for ending a state of enmity or hostilities. Live in peace, be at peace, keep the peace. Peace (1515) eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene in Corinthian letters - 1Co. 1:3; 1Co. 7:15; 1Co. 14:33; 1Co. 16:11; 2Co. 1:2; 2Co. 13:11 2 Corinthians 13:12 Greet one another with a holy kiss. Ro 16:16 1Co 16:20 1Th 5:26 1Pe 5:14 2 Corinthians 13 Resources - Multiple Sermons and Commentaries A GREETING KISS Greet (aspazomai in aorist imperative) one another with a holy kiss - Paul ends both Corinthian letters calling for a "holy kiss," which is amazing grace considering the oftimes unholy behavior of the saints at Corinth. Note it is not a "profane" kiss but a holy (hagios) kiss (set apart from what is common, as with a kiss expressing physical attraction/affection) Plummer - Salutations at the close of the letter are found in all four groups of the Pauline Epistles; those in 1 Cor. 16:19–21 are specially full; still more so those in Rom. 16:3–23. Cf. 1 Thess. 5:26; Col. 4:10–15; Philem. 23; Tit. 3:15; 2 Tim. 4:19–21. Papyri show that such salutations at the close of a letter were a common feature in ordinary correspondence, and ἀσπάζομαι is commonly the verb used. No salutations to individuals are needed, because St Paul is so soon coming himself. A T

2 Coríntios 13

MacArthur - That same requirement for multiple witnesses holds true in the process of church discipline. No one is to be put out of the church until a thorough four-step process has been completed. First, a person who knows of a sinning Christian is to reprove him in private (Matt. 18:15; Gal. 6:1). If he refuses to repent, the one who confronted him does so again, this time bringing one or two others along as witnesses (Matt. 18:16). If he still refuses to repent, the entire church becomes involved in calling him to repentance (Matt. 18:17). If he ignores the church’s call to repent, he is to be put out of the church and treated as an unbeliever (Matt. 18:17). In 1 Timothy 5:19 Paul repeated the principle that multiple witnesses are required, this time in connection with allegations against church leaders: “Do not receive an accusation against an elder except on the basis of two or three witnesses.” The sins that trigger the discipline process include serious doctrinal error (1 Tim. 1:18–20), sins that threaten church unity (Titus 3:10), and issues of purity (1 Cor. 5). (2 Corinthians) R Kent

2 Coríntios 13

MacArthur - The time for grace, mercy, and patience was over. There would be no more warnings; when he came again Paul would deal with the sinners at Corinth. If they failed to repent, they would find Paul not to their liking when he visited (12:20). As a faithful parent (1 Cor. 4:14–15), Paul could not leave his spiritual children in a state of disobedience; he had to discipline them and bring to the place of obedience and blessing. Their persistent failure to repent would bring action on his part. For God’s glory, the church’s purity, and sinning believers’ well-being, and gospel witness, Paul did not hesitate to confront sin in the churches under his care. As previously noted, he had already rebuked the Corinthians for their failure to discipline the man living in immorality (1Co 5:1-5+)....Paul loved the Corinthians too much to ignore the sin that ravaged the lives of individuals and destroyed the power and testimony of the church. (2 Corinthians) Kistemaker - Paul tells them that, if necessary, he will come to hold court and administer discipline. He would rather see people repent and change their ways than come and apply corrective measures. Previously said (4275)(proeipon from pro = before + ereo = to say) means to foretell, say before, speak of in advance, tell beforehand, say something in advance of an event. Zodhiates - (I) To say, speak, declare before or formerly. In the perf. (2 Cor. 13:2, with hóti [3754], that; Gal. 1:9 [cf. 1:8]; Heb. 10:15; 2 Pet. 3:2; Jude 1:17 [cf. Rom. 9:29]). (II) To say or tell before an event, to foretell. In the perf. (Rom. 9:29); with humín, to you (Matt. 24:25); humín pánta (humín [5213], dat. pl. of sú [4771], you; pánta, the neut. pl. of pás [3956], all), “unto you all things” (a.t. [Mark 13:23]); with hóti (3754), that (2 Cor. 13:2). In 2 Pet. 3:2, tṓn rhēmátōn (tṓn [3588], the; rhēmátōn [4487], words), of these sayings, proeirēménōn, foretold. See Jude 1:17. Proeipon - 12x in 12v - foretold(2), forewarned(1), previously said(1), said before(3), spoken beforehand(2), told...in advance(2), told...before(1). Matt. 24:25; Mk. 13:23; Acts 1:16; Rom. 9:29; 2 Co. 7:3; 2 Co. 13:2; Gal. 1:9; Gal. 5:21; 1 Thess. 4:6; Heb. 4:7; 2 Pet. 3:2; Jude 1:17 Spare (5339)(pheidomai means to treat leniently, to forbear, to spare. To avoid or refrain from doing something. Pheidomai is a strong word, used in classical Greek to speak of sparing someone’s life on the battlefield. It conveyed the idea of having mercy on an enemy. 9v in NT - Acts 20:29; Rom. 8:32; Rom. 11:21; 1 Co. 7:28; 2 Co. 1:23; 2 Co. 12:6; 2 Co. 13:2; 2 Pet. 2:4; 2 Pet. 2:5 2 Corinthians 13:3 since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you. Amplified - Since you desire and seek [perceptible] proof of the Christ Who speaks in and through me. [For He] is not weak and feeble in dealing with you, but is a mighty power within you; NLT - I will give you all the proof you want that Christ speaks through me. Christ is not weak in his dealings with you; he is a mighty power among you. The Living Bible I will give you all the proof you want that Christ speaks through me. Christ is not weak in his dealings with you but is a mighty power within you The Message You who have been demanding proof that Christ speaks through me will get more than you bargained for. You’ll get the full force of Christ, don’t think you won’t. Since you are seeking for proof 2Co 10:8-10 Christ: 2Co 2:10 Mt 10:20 18:18-20 Lu 21:15 1Co 5:4,5 Who: 2Co 2:6 2Co 3:1-3 2Co 12:12 1Co 9:1-3 2 Corinthians 13 Resources - Multiple Sermons and Commentaries PROOF SEEKING CORINTHIANS This verse continues the thought of the previous verse where he warns he will not spare the guilty parties. He now tells them why he will not spare them. Homer Kent - Because the Corinthians had been led to doubt Paul’s authority, and thus to act in contradiction to Christ’s instruction, he would be forced to speak severely when he came. The Corinthians would certainly recognize at that time that the very authority of Christ would display itself through him. (A Heart Opened Wide: Studies in 2 Corinthians) Since you are seeking (zeteo) for proof (dokime) of the Christ Who speaks in me - This in amazing (that they still needed proof of his apostleship) in view of his letters and two previous visits, that the Corinthians have been so seduced by the false teachers to the point that they questioned Paul's authenticity and wanted proof that Christ was truly speaking through him. As

2 Coríntios 13

MacArthur - He (CHRIST) lives because of the power of God, who raised Him from the dead (Rom. 1:4; 7:4; 8:34; 10:9; 1Cor. 6:14; 15:4, 20; Gal. 1:1; Col. 2:12; 1 Peter 1:21). That was the triumphant message that the early Christian preachers boldly proclaimed (Acts 2:24, 32; 3:15, 26; 4:10; 5:30; 10:40; 13:30, 33, 37). Just as Christ’s death showed His human weakness, so also did His resurrection demonstrate His divine power...Paul told the Corinthians that the power of God that raised him with Christ and gave him eternal life would be directed toward the Corinthians when he again visited Corinth. The apostle would come in the authority and divine power of Christ and deal firmly with those who persisted in their sinful rebellion. (2 Corinthians)

2 Coríntios 13

MacArthur - SPIRITUAL SELF–EXAMINATION Many professed believers go through life with an indifferent attitude toward their sins. Yet the Lord tells His people to examine their lives each time they come to His table (1 Cor. 11:28). And the apostle Paul admonished the Corinthian church, “Examine yourselves as to whether you are in the faith. Test yourselves” (2 Cor. 13:5). If you do this regularly and with a positive attitude, you will make sure your inner motives and desires are set toward pleasing God, even though you often fail Him (see Rom. 7:14–25).(Truth for Today: A Daily Touch of God's Grace) Robert

2 Coríntios 13

MacArthur - What are the evidences that I am genuinely a Christian? What are the marks of true salvation? What do I look for? And I reminded you that you don’t look for an event in the past - a past prayer, walking an aisle, responding to an invitation, being baptized, attending church, having good feelings about Jesus Christ. It has nothing to do with past events. It has nothing to do with feelings. It has nothing to do with church ordinances or attendance. If you want to truly take a spiritual inventory, and find out whether you’re genuinely and authentically a Christian, I want to suggest five marks that you look for. (Here is a summary of his 5 points - see the original sermon for exposition of each point) (1) Number one is penitence.....People in the kingdom of heaven are poor in spirit, and we remember that that basically means they have a sense of their own bankruptcy; a sense of their own spiritual poverty; a sense of their own overwhelming sinfulness....As a true believer, there will be an ongoing resentment of sin in your own life, as well as other sins that dishonor the God whom you love..... (2) Secondly, righteousness. In those same Beatitudes, in Mt 5:6, Jesus said, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” In the true believer, there is not only an aversion to sin, but there is an attraction to righteousness....You love righteousness. And your righteousness is inside, not outside....There is an aversion to wickedness, and a love of holiness.....Do you have a desire for what is right? Do you have a longing in your heart to honor God? Do you love what is right, what glorifies Him, what honors Him? (3) Thirdly, this is a test that I think is very, very important. It’s the test of submission....Is there a compelling in your heart to submit to divine authority? Do you find yourself a willing servant of God, an eager servant of Jesus Christ? (4) There’s a fourth mark that you look for in your life... and that’s obedience. (Note - see his lengthy explanation of this point) (5) Number five in this brief list is love; love. What do you love? (Note - see his lengthy explanation of this point) Comment - Dr MacArthur has a related message entitled Examine Your Faith and in this message he looks at 7 points that DO NOT prove saving faith and then looks at 9 points that he feels are valid tests to prove one's faith. QUESTION - What are some of the signs of genuine saving faith? ANSWER - This is one of the most important questions in the Christian life. Many believers doubt their salvation because they don’t see signs of genuine faith in their lives. There are those who say we should never doubt our decision to follow Christ, but the Bible encourages us to examine ourselves to see if we are truly “in the faith” (2 Corinthians 13:5+). Thankfully, God has given us ample instruction for how we can know for sure that we have eternal life. The first epistle of John was actually written for that purpose, as it states in 1 John 5:13+, "I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life." There is a series of tests in 1 John that we can use to examine ourselves and our faith. As we look at them, remember that no one will perfectly fulfill all of them all the time, but they should reveal a consistent trend that characterizes our lives as we grow in grace. 1. Do you enjoy having fellowship with Christ and His redeemed people? (1 John 1:3+) 2. Would people say you walk in the light, or walk in the darkness? (1 John 1:6-7+) 3. Do you admit and confess your sin? (1 John 1:8+) 4. Are you obedient to God’s Word? (1 John 2:3-5+) 5. Does your life indicate you love God rather than the world? (1 John 2:15+) 6. Is your life characterized by "doing what is right"? (1 John 2:29+) 7. Do you seek to maintain a pure life? (1 John 3:3+) 8. Do you see a decreasing pattern of sin in your life? (1 John 3:5-6+) [Note: this refers to not continuing in sin as a way of life, not a total absence of sin.] 9. Do you demonstrate love for other Christians? (1 John 3:14+) 10. Do you "walk the walk," versus just "talking the talk"? (1 John 3:18-19+) 11. Do you maintain a clear conscience? (1 John 3:21+) 12. Do you experience victory in your Christian walk? (1 John 5:4+) If you are able to truthfully answer "Yes" to these questions (or a majority of them, and are working on the others), then your life is bearing the fruit of true salvation. Jesus said that it is by our fruits that we are known as His disciples (Matthew 7:20+). Fruitless branches—professing believers who do not display the fruit of the Spirit (Galatians 5:22-23+) are cut off and thrown into the fire (John 15:6). A genuine faith is one that not only believes in God (the demons themselves do that - James 2:19+), but leads to open confession of sin and obedience to Christ’s commands. Remember, we are saved by grace through faith, not by our works (Ephesians 2:8-9+), but our works should display the reality of our salvation (James 2:17-18+). Genuine saving faith will always produce works; a faith that is perpetually without works is no faith at all and saves no one. In addition to these confirmations, we need to remember God’s promises and the reality of the war we are in. Satan is just as real as Jesus Christ, and he is a formidable enemy of our souls. When we turn to Christ, Satan will look for every opportunity to deceive and defeat us. He will try to convince us that we are unworthy failures or that God has given up on us. When we are in Christ, we have the assurance that we are kept by Him. Jesus Himself prayed for us in John 17:11 that the Father would "protect them by the power of your name—the name you gave me—so that they may be one as we are one." Again in verse 15, He prayed, "keep them from the evil one." In John 10:27-29+, Jesus said, "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand." If you hear and obey the voice of Jesus, then you are one of His sheep, and He will never let you go. Jesus gave a wonderful word picture here of Christians securely held within His loving hands and the Father’s almighty hands wrapping themselves around His, giving us a double assurance of eternal security. GotQuestions.org 2 Corinthians 13:6 But I trust that you will realize that we ourselves do not fail the test. 2Co 13:3,4,10 12:20 2 Corinthians 13 Resources - Multiple Sermons and Commentaries Related Resources: 1 Corinthians 9:27+ (THIS IS NOT REJECTED IN REGARD TO THE FAITH BUT LOSS OF REWARDS) but I discipline (buffet) my body and make it my slave, so that (lest possibly), after I have preached to others, I myself will not be (or "should be") disqualified (adokimos). 2 Timothy 3:8 (THESE ARE UNBELIEVERS) Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected (adokimos). in regard to the faith. Titus 1:16+ (THESE ARE UNBELIEVERS) They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless (adokimos). for any good deed. PAUL PASSES THE TEST But I trust (elpizo) that you will realize (ginosko know by experience) that we ourselves do not fail the test (adokimos) - Amplified = "But I hope you will recognize and know that we are not disapproved on trial and rejected." The Corinthians have been lied to by the "super apostles," but here Paul is expressing his hope that they will come to their senses and recognize that he is the one who is really a true apostle and not these false apostles! In other words after being tested, he has stood the test. The Living Bible although a relatively free paraphrase gives a good sense of the passage - "I hope you can agree that I have stood that test and truly belong to the Lord." Barnett writes that Paul "will show them that their verdict about themselves will likewise be their verdict about him. That is, however they fare in their self-examination is how he also fares, because they owe their existence in Christ to him" (The Second Epistle to the Corinthians 607). MacArthur - If they doubted Paul’s apostleship, they would have to doubt his message. But if they doubted his message, they would also have to doubt their own conversion. The most convincing proof of Paul’s apostleship was the Corinthians’ own transformed lives; if they were truly saved, then he had to be a true apostle. Paul knew the majority of the Corinthians were genuine believers and would therefore realize that he did not fail the test. (2 Corinthians) Colin Kruse - Just as Paul emphasized in the previous verse (by the use of reflexive pronouns) that the Corinthians should test themselves to ensure that they are holding to the faith, so he stresses here (by the inclusion of the emphatic pronoun hēmeis, we) his hope that he and his colleagues will be found not to have failed the Corinthians’ test. This comes as a surprise, for the context leads us to expect that Paul’s hope would be that the Corinthians would be the ones who would pass the test. The explanation of this is: by testing themselves and reaching the conclusion that they do hold to the faith and that therefore Christ is in them, the Corinthians will at the same time be acknowledging that Paul and his colleagues have not failed. For if they hold the true faith and are indwelt by Christ, that is so because of what they received through the ministry of Paul and his fellow workers, and that in turn proves that Paul is a true apostle, one who has not failed the test. (Tyndale NT Commentary online - 2 Corinthians 13) D A Carson - If the Corinthians declare they have failed the test (2Cor 13:5), then doubtless Paul will be humiliated (cf. 2Co 12:21); but in that case the Corinthians are in no position to point the finger at anyone. If on the other hand, they feel they have passed the test, then since Paul did all the initial evangelization among them he is the last person they are in a position to condemn. (From Triumphalism to Maturity)

2 Coríntios 13:5

MacArthur writes… Many professed believers go through life with an indifferent attitude toward their sins. Yet the Lord tells His people to examine their lives each time they come to His table (1Co 11:28). And the apostle Paul admonished the Corinthian church, “Examine yourselves as to whether you are in the faith. Test yourselves” (2Co 13:5). If you do this regularly and with a positive attitude, you will make sure your inner motives and desires are set toward pleasing God, even though you often fail Him (see Rom. 7:14–25). (Truth for today : a daily touch of God's grace) Albert Barnes… Prove your own selves. The word here used (dokimazete) is stronger than that before used, and rendered "examine," (peirazete.) This word, prove, refers to assaying or trying metals by the powerful action of heat; and the idea here is, that they should make the most thorough trial of their religion, to see whether it would stand the test. See [1Co 3:13]. The proof of their piety was to be arrived at by a faithful examination of their own hearts and lives; by a diligent comparison of their views and feelings with the word of God; and especially by making trial of it in life. The best way to prove our piety is to subject it to actual trial in the various duties and responsibilities of life. A man who wishes to prove an axe, to see whether it is good or not, does not sit down and look at it, or read all the treatises which he can find on axe-making, and on the properties of iron and steel, valuable as such information would be; but he shoulders his axe, and goes into the woods, and puts it to the trial there. If it cuts well; if it does not break; if it is not soon made dull, he understands the quality of his axe better than he could in any other way. So if a man wishes to know what his religion is worth, let him try it in the places where religion is of any value. Let him go into the world with it. Let him go and try to do good; to endure affliction in a proper manner; to combat the errors and follies of life; to admonish sinners of the error of their ways; and to urge forward the great work of the conversion of the world, and he will soon see there what his religion is worth--as easily as a man can test the qualities of an axe. Let him not merely sit down and think, and compare himself with the Bible, and look at his own heart--valuable as this may be in many respects; but let him treat his religion as he would anything else--let him subject it to actual experiment. That religion which will enable a man to imitate the example of Paul… or the great Master himself, in doing good, is genuine. That religion which will enable a man to endure persecution for the name of Jesus; to bear calamity without murmuring; to submit to a long series of disappointments and distresses for Christ's sake, is genuine. That religion which will prompt a man unceasingly to a life of prayer and self-denial; which will make him ever conscientious, industrious, and honest; which will enable him to warn sinners of the error of their ways, and which will dispose him to seek the friendship of Christians, and the salvation of the world, is pure and genuine. That will answer the purpose. It is like the good axe with which a man can chop all day long, in which there is no flaw, and which does not get dull, and which answers all the purposes of an axe. Any other religion than this is worthless. (2 Corinthians 13 Commentary) Bishop Hopkins wrote that… If your state be good, searching into it will give you that comfort of it. If your state be bad, searching into it cannot make it worse; nay, it is the only way to make it better, for conversion begins with conviction. Puritan Thomas Brooks describes the value of testing ourselves noting that… Stars shine brightest in the darkest night. Torches are the better for beating. Grapes come not to the proof till they come to the press. Spices smell sweetest when pounded. Young trees root the faster for shaking. Vines are the better for bleeding. Gold looks the brighter for scouring; and juniper smells sweeter in the fire. A faith that cannot be tested cannot be trusted! Too many who profess to be "Christians" possess a “false faith” which will be "proved" no faith in the trials of life as Jesus illustrated in His parable on the soils The one on whom seed was sown on the rocky places… is the man who hears the word and immediately receives it with joy yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away" (Mt 13:20, 21, Context: Mt 13:18, 19, 20, 21, 22, 23 cf Mk 4:2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, Lk 8:11, 12, 13, 14, 15). The Dutch second reformation theologian Wilhelmus à Brakel (biography) in his magnum opus The Christian's Reasonable Service (see links at end of this note - this work is basically a study of systematic theology), offers some interesting thoughts on the "Necessity of Self-Examination"… Whoever you are, as you read or hear this read, I ask you—give your answer to an omniscient God—what do you say about yourself? Are you a true believer or not? Come, search yourself closely and examine yourself, for: First, you are at this present moment either a child of God or a child of Satan; you cannot be both at once nor can you be neutral, as there is no third option. Impress this upon your heart, regardless of how prominent or despised you are, or how blessed or wretched you are. Is it not worth the effort to examine yourself as to who you are? Should one be careless in such a weighty matter? For such is the practice of foolish virgins, upon whose end we should reflect. Secondly, not those who are baptized, and not all who attend church and partake of the Lord’s Supper are true believers. Yes, only a few, and by far the smallest number of them are true believers on the way to eternal felicity. Think of a multitude as you would find in the marketplace where people can be seen mingling together as ants—or as you would find gathered in a filled church. While doing so consider the following: Simon the sorcerer was baptized (Acts 8:13); the guest without the wedding garment sat at the table (Matt. 22:11); half of the virgins were foolish (Matt. 25:2). Only few are chosen (Matt. 20:16). Only few find the narrow way and enter through the narrow gate, while there are many who are on the broad way who, through the wide gate, run to their damnation (Matt. 7:13–14). And thus our focus is upon you—and should you not ask yourself what hope you are entertaining about yourself? “Lord, is it I?” (Matt. 26:22); “Master, is it I?” (vs. 25). Thirdly, it is most detrimental to neglect self–examination and the searching of one’s heart. Such neglect holds man captive in the sleep of carelessness. It causes him to waste time. It renders the means of grace useless and impotent. It hardens his heart against all the threatenings and judgments of God. It holds him captive to the world and to sin; yes, it is the key whereby he closes heaven and opens hell for himself. Fourthly, self–examination is very beneficial. It causes one to become conscious of the evils which dwell in the heart. It causes one to become acquainted with the avenging justice of God. It causes one to become concerned, frightened, and perplexed. It causes one to flee to Jesus for justification and sanctification. It causes one to become serious in heart. And if one may perceive grace, light, life, and faith, it cannot be expressed what joy this generates in the heart and what a strengthening effect this has! It repeatedly provides a person with new courage; he receives more liberty in prayer and he becomes acquainted with the ways in which God deals with souls. It gladdens his heart and it has a sanctifying influence upon all his actions. “And every man that has this hope in him purifieth himself, even as He is pure” (1 John 3:3). Fifthly, to neglect this self–examination due to laziness, discouragement, or despair, robs a person of all comfort and joy, obstructs his growth, and denies God His honor. Therefore, examine yourself frequently, and often give answer to the question, “Simon, lovest thou Me?” (John 21:17). It is also God’s express command; whoever neglects this, not surrendering to His will, is disobedient toward God. How can such a person prosper? “Let us search and try our ways” (Lam. 3:40); “Gather yourselves together, yea, gather together, O nation not desired” (Zep. 2:1). “Let a man examine himself” (1 Cor. 11:28); “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor. 13:5). Submit to the counsel and command of God, and you will prosper. Sixthly, it is possible for one to come to the knowledge of his spiritual state—whether one is in the covenant of grace with God, and whether or not one is a believer. To imagine that such is impossible causes a decline in serious concern about spiritual matters and therefore I wish to state that it is possible for one to know this. The bride knew that Jesus was hers: “My Beloved is mine, and I am His” (Song of Sol. 2:16). “For I know that my Redeemer liveth” (Job 19:25); “… and thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob” (Isa. 60:16). “For I am persuaded,” etc. (Rom. 8:38). “Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God” (1 Cor. 2:12). “I am crucified with Christ: nevertheless I live” (Gal. 2:20). Thus it should be noted that it is possible for a person to be assured. Therefore, strive to attain to such assurance. It is also possible, however, for a natural man to be convinced that he is still in an unregenerate state. Seventhly, even though it is possible to come to this realization by the grace of the Holy Spirit, not every one does. Many thousands will go to hell who imagine that they will enter heaven. There will also be many, however, who will enter heaven who feared that they would not arrive there. And even those who at times may stand strong, can readily become weak and come into darkness. “In my prosperity I said, I shall never be moved. LORD, by Thy favor Thou hast made my mountain to stand strong: Thou didst hide Thy face, and I was troubled” (Ps 30:6–7). In some true partakers of the covenant of grace there is still much darkness, so that they do not have a clear perception of what constitutes sufficient light and life. Although they know this when considering it divorced from themselves, and would be capable of stating this clearly to others, they nevertheless lack sufficient light to observe these graces in themselves. Moreover, so much of the old man yet remains in them—a fact upon which they focus to such an extent that they question whether this can coexist with grace—that they live between hope and fear. Hence they are poor, even though they possess much that is good. Others have good opinions of themselves, but they deceive themselves miserably. “There is a generation that is pure in their own eyes, and yet is not washed from their filthiness” (Prov. 30:12). Consider, therefore, how necessary it is that we scrutinize our hearts and examine ourselves as to who and how we are. (Wilhelmus a Brakel - The Christian's Reasonable Service - see links below). Comment: See page 1562 (going through page 1608) in The Christian's Reasonable Service for Brakel's related very sobering discussion of the "Various forms of self-deceit identified and false foundations exposed" which he introduces with this comment "To be of assistance in this matter, I shall describe several spiritual frames, so that you may examine yourself as to what sort of person you are." Brakel follows this heart probing discussion by addressing the marks of those who have deceived themselves with false assumptions regarding Biblical salvation (e.g., "I do not live such an ungodly life; I have been baptized; I partake of the Lord's Supper; I diligently go to church; I am upright in my conversation; I do not curse; I do not party; I am not boastful; I read God’s Word; I say my prayers. What more can you ask of me?"). Brakel then follows this section with the distinguishing marks of "Temporal and True Believers" and concludes this section on page 1581 with a discussion of "the spiritual frame of the true believer". The Christian's Reasonable Service, vol. 1 (indexed) The Christian's Reasonable Service, vol. 2 (indexed) The Christian's Reasonable Service, vol. 3 (indexed) The Christian's Reasonable Service, vol. 4 (indexed) Brian Bell… 4.2.3. Before we examine someone else’s life we are encouraged to examine our own 1st! 4.2.4. Note 3 words used here: Examine & Test & Know. 4.2.5. Examine – A test. 4.2.5.1. Q: Do you have a personal relationship w/Christ? 4.2.5.2. Q: Have you experienced any significant changes in your life through knowing Him. 4.2.5.3. Q: Do you experience His leading, His presence, His peace, & His joy? 4.2.5.4. Q: If you were to die today, do you have the assurance of eternity w/God? 4.2.6. Test – A proof. 4.2.6.1. Q: How would you “prove” you were a Christian. 4.2.6.2. Q: If you were abducted like Dayna Curry and Heather Mercer in Afghanistan would there have been enough evidence to convict you of being a Christian? 4.2.6.3. Q: Can you show evidence you are really a changed person? How different are your thoughts? Your habits? Your goals? Your relationships? Your feelings? 4.2.6.4. Q: Are you getting easier to live with? 4.2.6.5. Q: Are your attitudes any different now than they were in the past? 4.2.7. Know – A perception. 4.2.7.1. Q: Do you have any inner discernment? 4.2.7.2. Q: Do you have His peace? (2Corinthians notes) James Denney writes that… The Corinthians, by their rebellious spirit, were putting Paul to the proof; in ver. 5 he reminds them sharply that it is their own standing as Christians which is in question, and not his. "Try yourselves," he says, with abrupt emphasis, "not me; try yourselves, if ye are in the faith; put yourselves to the proof; or know ye not as to your own selves, that Jesus Christ is in you?---unless, indeed, ye be reprobate." The meaning here is hardly open to doubt: the Apostle urges his readers individually to examine their Christian standing. "Let each," he virtually says, "put himself to the proof, and see whether he is in the faith." There is, indeed, a difficulty in the clause, "Or know ye not as to your own selves, that Jesus Christ is in you?---unless, indeed, ye be reprobate." This may be read either as a test, put into their hands to direct them in their self-scrutiny; or as an appeal to them after--or even before---the scrutiny has been made. The manner in which the alternative is introduced--"unless, indeed, ye are reprobates"---a manner plainly suggesting that the alternative in question is not to be assumed, is in favour of taking it in the sense of an appeal. After all, they are a Christian Church with Christ among them, and they cannot but know it. Paul, again, on his side cannot think that they are reprobate, and he hopes they will recognize that he is not, but on the contrary a genuine apostle, attested by God, and to acknowledged and obeyed by the Church. (Click to read his entire lengthy comment in The Expositor's Bible) Warren

2 Coríntios 13:5

MacArthur comments that… The New Testament affirmation that people can know that they have been saved directly contradicts the teaching of the Roman Catholic Church. Rome officially holds that “no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God”… Paul’s call for the Corinthians to examine themselves to see if they were truly saved would have been pointless if such knowledge were impossible to obtain. The apostle was confident that the majority of the Corinthians would find their faith genuine and experience the blessings of assurance… Those who did fail the test could also experience those blessings if they repented and exercised genuine faith in Christ. But Paul, too, would benefit when the majority examined themselves and discovered their faith to be real. In fact, since they were the fruit of his ministry, it would prove that he was a genuine apostle. The Corinthians were caught on the horns of a dilemma, as D. A. Carson points out: If the Corinthians declare they have failed the test, then doubtless Paul will be humiliated (cf. 2 Cor. 12:21); but in that case the Corinthians are in no position to point the finger at anyone. If on the other hand, they feel they have passed the test, then since Paul did all the initial evangelization among them he is the last person they are in a position to condemn. (From Triumphalism to Maturity [Grand Rapids: Baker, 1984], 179) If they doubted Paul’s apostleship, they would have to doubt his message. But if they doubted his message, they would also have to doubt their own conversion. The most convincing proof of Paul’s apostleship was the Corinthians’ own transformed lives; if they were truly saved, then he had to be a true apostle. Paul knew the majority of the Corinthians were genuine believers and would therefore realize that he did not fail the test. (MacArthur, J: 2Corinthians. Chicago: Moody Press) Philip